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Jainism approves those postures only which are beneficial in meditation. The practice for regulation of breath or Pranayama is the pivot of Patanjali's yoga Sadhana, but Jainism does not give muchi stress on the regulation of breath. It suggests only to be aware of or to concentrate on one's respirations or breathing system. The concept of “Pratyahara' i.e. the withdrawal of senses is also present in both the system. Though the concept of Darana is accepted by both the systems, but regarding its meaning they differ. For Jainas ‘Dharana means retention, while in Patanjali's yoga system Dharana' means fixing of mind on certain object and thus, it is a stage previous to meditation or Dhyana. Patanjali's Dharana as well as Dhyana (meditation) are both included in Jaina concept of Dhyana (meditation). Not only this, Jainism uses the word Dhyana in such a wider sense that it comprehends Samadhi also. Last two stages of “Sukla Dhyana' of Jainas are comparable with the two types of Samadhi of Patanjali.
Jaina Āgamas propound that emancipation can only be attained with the practice of all the modes simultaneously and jointly. As I have already mentioned that without right view-point or right-attitude, right-knowledge is impossible and without right knowledge our faith or belief will be blind and of no use in the path of spiritual development. Similarly without right-knowledge and right-faith, right-conduct or Samyak-Caritra will be impossible. Thus the Jaina approach about the different Yogas is integral and comprehensive.
THE SPRITUAL NATURE OF JAINA FESTIVITIES
Not only the Jaina course of discipline but also Jaina festivities are spiritual in nature. The Jaina festivities do not aim at entertainment. They are directed towards the spiritual development of
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